Episode 105 - More From Torquatus On The Key Doctrines of Epicurus

Welcome to Episode One Hundred Five of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the only complete presentation of Epicurean philosophy left to us from the ancient world.I am your host Cassius, and together with our panelists from the EpicureanFriends.com forum, we'll walk you through the six books of Lucretius' poem, and we'll discuss how Epicurean philosophy can apply to you today. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book "Epicurus and His Philosophy" by Canadian professor Norman DeWitt. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics. At this point in our podcast we have completed our first line-by-line review of the poem, and we have turned to the presentation of Epicurean ethics found in Cicero's On Ends. Last week we spent most of the episode discussing several listener questions. Today we return to the Torquatus text and look more closely at this list of core Epicurean doctrines.<br /><br />Now let's join Martin reading today's text:<br /><br /><br /><br />[62] XIX. But these doctrines may be stated in a certain manner so as not merely to disarm our criticism, but actually to secure our sanction. For this is the way in which Epicurus represents the wise man as continually happy; he keeps his passions within bounds; about death he is indifferent; he holds true views concerning the eternal gods apart from all dread; he has no hesitation in crossing the boundary of life, if that be the better course. Furnished with these advantages he is continually in a state of pleasure, and there is in truth no moment at which he does not experience more pleasures than pains. For he remembers the past with thankfulness, and the present is so much his own that he is aware of its importance and its agreeableness, nor is he in dependence o